Hebrews 10:16
This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
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(16) I will put my laws.—Rather, putting my laws upon their heart, upon their mind also will I write them. The first part of the quotation (Hebrews 8:8-10 in part) is omitted, and also some later lines (the last words of Hebrews 10:10 and the whole of Hebrews 10:11 in Hebrews 8). In the remainder we notice some variations, which prove that the writer is not aiming at verbal agreement with the original passage, but is quoting the substance only. (See the Note on Hebrews 8:10.)

10:11-18 Under the new covenant, or gospel dispensation, full and final pardon is to be had. This makes a vast difference between the new covenant and the old one. Under the old, sacrifices must be often repeated, and after all, only pardon as to this world was to be obtained by them. Under the new, one Sacrifice is enough to procure for all nations and ages, spiritual pardon, or being freed from punishment in the world to come. Well might this be called a new covenant. Let none suppose that human inventions can avail those who put them in the place of the sacrifice of the Son of God. What then remains, but that we seek an interest in this Sacrifice by faith; and the seal of it to our souls, by the sanctification of the Spirit unto obedience? So that by the law being written in our hearts, we may know that we are justified, and that God will no more remember our sins.Whereof the Holy Ghost is a witness to us - That is, the Holy Spirit is a proof of the truth of the position here laid down - that the one atonement made by the Redeemer lays the foundation for the eternal perfection of all who are sanctified. The witness of the Holy Spirit here referred to is what is furnished in the Scriptures, and not any witness in ourselves. Paul immediately makes his appeal to a passage of the Old Testament, and he thus shows his firm conviction that the Scriptures were inspired by the Holy Spirit.

For after that he had said before - The apostle here appeals to a passage which he had before quoted from Jeremiah 31:33-34; see it explained in the notes on Hebrews 8:8-12. The object of the quotation in both cases is, to show that the new covenant contemplated the formation of a holy character or a holy people. It was not to set apart a people who should be externally holy only, or be distinguished for conformity to external rites and ceremonies, but who should be holy in heart and in life. There has been some difficulty felt by expositors in ascertaining what corresponds to the expression "after that he had said before," and some have supposed that the phrase "then he saith" should be understood before Hebrews 10:17. But probably the apostle means to refer to two distinct parts of the quotation from Jeremiah, the former of which expresses the fact that God meant to make a new covenant with his people, and the latter expresses the nature of that covenant, and it is particularly to the latter that he refers. This is seen more distinctly in the passage in Jeremiah than it is in our translation of the quotation in this Epistle. The meaning is this, "The Holy Spirit first said, this is the covenant that I will make with them:" and having said this, he then added, "After those days, I will put my laws into their hearts, and in their minds will I write them, and their sins and their iniquities will I remember no more." The first part of it expresses the purpose to form such a covenant; the latter states what that covenant would be. The quotation is not, indeed, literally made, but the sense is retained; compare the notes on Hebrews 8:8-12. Still, it may be asked, how this quotation proves the point for which it is adduced - that the design of the atonement of Christ was "to perfect forever them that are sanctified?" In regard to this, we may observe:

(1) that it was declared that those who were interested in it would be holy, for the law would be in their hearts and written on their minds; and,

(2) that this would be "entire and perpetual." Their sins would be "wholly" forgiven; they would never be remembered again - and thus they would be "perfected forever."

15. The Greek, has "moreover," or "now."

is a witness—of the truth which I am setting forth. The Father's witness is given Heb 5:10. The Son's, Heb 10:5. Now is added that of the Holy Spirit, called accordingly "the Spirit of grace," Heb 10:29. The testimony of all Three leads to the same conclusion (Heb 10:18).

for after that he had said before—The conclusion to the sentence is in Heb 10:17, "After He had said before, This is the covenant that I will make with them (with the house of Israel, Heb 8:10; here extended to the spiritual Israel) … saith the Lord; I will put (literally, 'giving,' referring to the giving of the law; not now as then, giving into the hands, but giving) My laws into their hearts ('mind,' Heb 8:10) and in their minds ('hearts,' Heb 8:10); I will inscribe (so the Greek) them (here He omits the addition quoted in Heb 8:10, 11, I will be to them a God … and they shall not teach every man his neighbor …), and (that is, after He had said the foregoing, He then adds) their sins … will I remember no more." The great object of the quotation here is to prove that, there being in the Gospel covenant, "REMISSION of sins" (Heb 10:17), there is no more need of a sacrifice for sins. The object of the same quotation in Heb 8:8-13 is to show that, there being a "NEW covenant," the old is antiquated.

God promiseth his true Israel his entering with them into a new testamental covenant; after the days that the covenant administration at Sinai was expired, then the Lord saith, Jeremiah 31:33, that he will renew minds and hearts by his Spirit, and contorm them to his will, that they shall be living, walking exemplars of his law; of both which see Hebrews 8:10. This work of sanctification of souls is properly inferred here, to prove that such as enjoy it are perfected by Christ, because the promise of holiness is joined with that of perfect righteousness. Formerly it was urged from the text to another purpose, to prove God’s will of changing the Aaronical administration of the covenant, because this was better. Here it is urged to prove the perfect effect of the sacrifice of Christ once offered to God, without which these promises of the covenant of justifying and sanctifying sinners had neither been made nor effected.

This is the covenant that I will make with them,.... See Gill on Hebrews 8:10. This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
Hebrews 10:16. Instead of τῷ οἴκῳ Ἰσραήλ, Hebrews 8:10, the author here places πρὸς αὐτούς. Certainly not unintentionally. By means of the more general πρὸς αὐτούς, the more definite reference to the natural descendants of the patriarch as the recipients of the New Covenant receded into the background.

διδούς] attaches itself here also only to ἣν δοαθήσομαι; here it is true, with yet greater grammatical ruggedness than at Hebrews 8:10.

16. This is the covenant] Jeremiah 31:33-34 (comp. Hebrews 8:10-12).

Hebrews 10:16. Αὕτη, this) See ch. Hebrews 8:10; Hebrews 8:12.

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